إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ﴿۳۳﴾ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ ﴿۳۴﴾ إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ ﴿۳۵﴾ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَى وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ ﴿۳۶﴾

﴾33﴿ Innal laahas tafaaa Aadama wa Noohanw wa Aala Ibraaheema wa Aala Imraana 'alal 'aalameen
﴾34﴿ Zurriyyatam ba'duhaa mim ba'd; wallaahu Samee'un 'Aleem
﴾35﴿ Iz qaalatim ra atu 'Imraana Rabbi innee nazartu laka maa fee batnee muharraran fataqabbal minnee innaka Antas Samee'ul 'Aleem
﴾36﴿ Falammaa wada'at haa qaalat Rabbi innee wada'tuhaaa unsaa wallaahu a'lamu bimaa wada'at wa laisaz zakaru kalunsaa wa innee sammaituhaa Maryama wa innee u'eezuhaa bika wa zurriyyatahaa minash Shaitaanir Rajeem

﴾33﴿ Indeed, Allah chose Adam, and Noah, and the family of Abraham, and the family of ‘Imran above all people.
﴾34﴿ A lineage—some of them descended from others. And Allah is All-Hearing, All-Knowing.
﴾35﴿ When the wife of ʿImrān said: “O my Lord, indeed I have vowed to You what is in my womb—dedicated (to Your service), freed (from worldly tasks).
So accept it from me.
Surely, You are All-Hearing, All-Knowing.”
﴾36﴿ A lineage—some of them descended from others, and Allah is All-Hearing, All-Knowing.
When the wife of ʿImrān said: “O my Lord, indeed I have vowed to You what is in my womb—dedicated (to Your service), so accept it from me. Indeed, You are All-Hearing, All-Knowing.”
Then when she gave birth to her, she said: “O my Lord, I have given birth to a female”—and Allah knew better what she had given birth to—“and the male is not like the female. Indeed, I have named her Maryam, and I seek refuge for her and her offspring with You from the accursed devil.”

[33] In this verse is a refutation of the Christians, as Jesus (peace be upon him) descended generation after generation from human beings—so how could he possibly be the son of Allah or a deity? It also expresses the weakness and servitude of all the prophets, despite their great virtue, and points out that no matter how virtuous a human may be, it does not elevate them to divinity. Note: These four—Adam, Noah, the family of Abraham, and the family of ‘Imran—were specifically mentioned because they are the ancestors of the prophets. Adam (peace be upon him) is the father of all mankind. After the flood, Noah (peace be upon him) became the father of all people, as all human lineage traces back to him. Abraham (peace be upon him) is the father of the prophets, whether they are from the Children of Israel or the Children of Ishmael. And ‘Imran is the ancestor of the prophets of the Children of Israel after Moses (peace be upon him).
[34] Birth is a proof of servitude.
The term dhurriyyah (offspring) can refer to children or to the human race in general.
In the first meaning, it is a substitute (badal) for Nūḥan (Noah), and in the second meaning, it is a substitute for Ādam (Adam).
[35] In this account, the weakness of Mary’s mother and the worldly origin of Jesus (peace be upon them) are described:
(1) They asked Allah for children.
(2) They made vows in the name of Allah.
(3) They had no power over Allah.
(4) They sought refuge for their children from Allah and had no knowledge of the unseen.
Therefore, they cannot be considered divine.
(Muḥarraran) means: freed from worldly duties, dedicated solely to remembering and spreading the religion.
This kind of vow was permissible in their religious law, but in our religion, a vow is not valid without ownership—and parents are not the owners of their children.
[36] This verse describes the birth of Mary, the naming of her, and the supplication for her protection.
“Rabbi innī waḍaʿtuhā” (“O my Lord, I have given birth to her”) is a statement of sorrow or regret, as she had hoped for a male child.
“Wallāhu aʿlamu bimā waḍaʿat” — “Allah knows better what she delivered” — includes “mā” as mā ibhāmiyyah (for emphasizing the greatness of what was born), pointing to the special status of Mary (peace be upon her).
This phrase is a parenthetical sentence and a form of consolation to Mary’s mother.
The al in “al-dhakaru ka’l-unthā” is for specificity (ʿahd), meaning: that man could not have been like this woman.
This verse also indicates that naming a child early is recommended.
The word “dhurriyyatahā” (her offspring) in the supplication encompasses both the hope that Allah will allow her to grow and that she will have children who are protected from Satan.